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This article adopts a cross-cultural lens to understand why Inuit women enter and leave mining jobs in Inuit Nunangat (Inuit homelands), Canada, using Nunavik as a case study. Previous research has often depicted Indigenous women as either victims of mining or as anti-mining activists. Interviews with ten Nunavimmiut women (Inuit women of Nunavik), who had worked or were currently working at one of two mines in Nunavik, complicate these portrayals. As a team consisting of settler and Inuit scholars, we draw on Inuit Qaujimajatuqangit principles to extend previous understandings of Indigenous women's pathways through, and out of, mining employment. Women's descriptions of mining employment were ambivalent. Inuit women applied qanuqtuurunnarniq (resourcefulness) in using mining work to share with others, connect with Inuit culture and community after moving to southern cities, and participate in language and skills training. However, over half of the women interviewed ultimately left mining when it compromised their ability to achieve well-being by restricting their ability to care for their children, to develop their skills through job advancement, or both. Collectively, the narratives demonstrate how women adopted multi-faceted strategies to pursue a good life; they considered mining employment in relation to their ability to care for and share with others, work for a common purpose, acquire skills and training, and maintain connections with land and culture. By centring Inuit values and well-being, Inuit Qaujimajatuqangit principles prompt a reimagining of how mining might be reorganized to support the lives of Inuit women in the context of devastating impacts of colonial trauma and displacement. Keywords: Indigenous; mining; gender; Arctic; women; agency; extraction; Inuit; well-being; Indigenous knowledge; Inuit Qaujimajatuqangit S'appuyant sur une etude de cas du Nunavik, cet article adopte une optique interculturelle pour comprendre ce qui incite les Inuites a accepter des emplois dans l'industrie miniere de l'Inuit Nunangat (terres ancestrales des Inuits), au Canada et ce qui les incite a quitter ces emplois. D'apres d'autres etudes, les femmes autochtones sont souvent considerees soit comme des victimes de l'exploitation miniere, soit comme des activistes militant contre l'exploitation miniere. Des entrevues avec dix Inuites du Nunavik qui ont travaille a l'une des deux mines du Nunavik ou qui y travaillent encore viennent compliquer ces hypotheses. En tant qu'equipe composee d'erudits colonisateurs ou inuits, nous nous appuyons sur les principes de l'Inuit Qaujimajatuqangit pour mieux comprendre le cheminement des femmes autochtones dans le cadre de leurs emplois miniers, a l'entree et a la sortie de ce secteur. Les descriptions des emplois miniers par les femmes etaient ambivalentes. Les Inuites faisaient preuve de qanuqtuurunnarniq (ingeniosite) en ce sens qu'elles se servaient de leur emploi du secteur minier pour se rapprocher d'autres personnes, pour faire le lien avec leur culture inuite et la communaute apres avoir demenage dans des villes plus au sud et pour prendre part a des occasions de formation en langue et d'acquisition de competences. Toutefois, plus de la moitie des femmes interviewees finissaient par quitter le milieu minier lorsque celui-ci compromettait leur bien-etre en restreignant leur capacite a prendre soin de leurs enfants, a acquerir des competences par le biais de l'avancement professionnel, ou les deux. Sur le plan collectif, les temoignages des femmes permettent de comprendre comment elles ont adopte des strategies polyvalentes pour se faire une bonne vie. Elles ont considere un emploi dans le secteur minier en tenant compte de leur capacite a s'occuper des autres et a se rapprocher d'autrui, de travailler dans un but commun, d'acquerir des competences, de faire de la formation et d'entretenir des liens avec la terre et la culture. En mettant l'accent sur le bien-etre et les valeurs des Inuits, les principes de l'Inuit Qaujimajatuqangit incitent a repenser comment l'exploitation miniere pourrait etre reorganisee pour favoriser le bien-etre des Inuites dans le contexte des effets devastateurs des deplacements et des traumatismes du colonialisme. Mots-cles: Autochtone; exploitation miniere; genre; Arctique; femmes; agence; extraction; Inuit; connaissances des Autochtones en matiere de bien-etre; Inuit Qaujimajatuqangit Traduit pour la revue Arctic par Nicole Giguere., INTRODUCTION All I can say is that [the mine] is so positive for me personally, in my head and healthy. And what I don't like is being apart from home. [...]

A l'echelle mondiale, les femmes ont acquis une grande importance dans la politique electorale, en accedant a des postes de haut niveau dans divers domaines professionnels et en remportant de [...]

Rogers Hometown Hockey emotionally regulates and expresses sports fandom through colonial logics. The program's pre- and post-NHL game segments tell stories of a nation where 'small' towns build the right character to create elite hockey players (and assumes that this is the peak of Canadian accomplishment) and is 'proof' they also create the ideal citizen. Using Sara Ahmed's (2004) concept of affective economies and data collected from a season of Hometown Hockey broadcast, I argue that it invests hockey, traditionally a warm affect for many Canadians, with the colonial myth of the white settlers' struggle to make a life for themselves in the untamed wilderness. Rare episodes which deal with racism (almost always in the past) are linked to a current or recent NHL player's appearance on the show. Anyone can play hockey, but the very act of playing hockey is presented on Hometown Hockey as proof that the white settler state is heartwarmingly 'good' at its core. The emotional investment in this mythic past creates negative emotional reactions in many settlers to ideas of decolonization. By presenting hockey in this way on TV, it politicizes the sport to make imagining a better nation difficult. Keywords: Broadcasting, settler colonialism, Hometown Hockey, nostalgic nationalism. Hometown Hockey de Rogers controle et affiche emotionnellement son fanatisme du sport a travers des logiques coloniales. Les segments du programme avant et apres les matchs de la LNH racontent l'histoire d'une nation ou les <> villes faconnent le bon personnage pour forger des joueurs de hockey d'elite (et supposent que c'est le paroxysme de l'accomplissement canadien) et la <> qu'ils constituent egalement l'ideal citoyen. En utilisant le concept d'economies affectives de Sara Ahmed (2004) et les donnees recueillies a partir d'une saison de diffusion Hometown Hockey, je postule qu'il revetit le hockey, traditionnellement auspice chaleureux pour de nombreux Canadiens, avec le mythe colonial des colons blancs qui peinent a se faire une vie dans le desert sauvage. Les episodes rares ou le racisme est evident (presque toujours dans le passe) sont lies a l'apparition d'un joueur existant ou recent de la LNH dans l'emission. Tout le monde peut jouer au hockey, mais le fait meme de jouer au hockey est presente sur Hometown Hockey comme la preuve que l'Etat des colons blancs est chaleureusement <> a la base. L'apport emotionnel dans ce passe mythique cree des reactions emotionnelles negatives chez de nombreux colons face aux idees de decolonisation. En presentant le hockey de cette maniere a la television, cela politise le sport et rend difficile l'imagination d'une nation meilleure. Mots-cles : Radiodiffusion, colonialisme de peuplement, Hometown Hockey, nationalisme nostalgique., INTRODUCTION Watching hockey is one of the most common ways that Canadians engage with the sport. While hockey broadcasting in Canada has always been a nation building project (Szto and [...]

Hope and Other Dangerous Pursuits conveys a sensitive contemporary message about human life experience within a society that underwent several forms of social and economic hardships. The plot is focused in depicting life struggles of young men and women who have to fight constantly for their survival. These people, in a bid to escape their misery, would attempt to cross Moroccan borders through the Strait of Gibraltar into Spain: that is spatial crossing. Beyond the theme of migration that seems to dominate the entire novel, Laila Lalami discusses other aspects of Moroccan social life. This categorization includes the abuse of power, corruption, and some practices considered contrary to Muslim cultural decency in a country that is fundamentally Islamic: that is societal crossing. This paper investigates how spatial and societal crossings coincide to perfectly balance Lalami's voice through the stories of the four protagonists, Faten, Aziz, Halima, and Murad, all 'candidates' for clandestine migration., Writing about Africa entails addressing the stigma of its painful history, rooted in many centuries of slavery and colonialism that created two different, unequal, and opposing worlds where one permanently [...]

Les femmes autochtones au Canada sont la cible des violences suite a la colonisation par les medias sociaux et les organismes de la base qui influencent l'education et la sensibilisation. aux problemes des droits de la personne. L'auteure utilise l'intersectionalite et le feminisme des autochtones pour sonder leurs experiences et les aider a reagir face a l'urgence de cette menace a leurs droits. L'auteure conclut que les groupes a la base et les medias sociaux sont responsables de la perception des problemes des autochtones et exige qu'une education de meilleure qualite et des medias avertis engagent les autochtones dans une formation qui changera la societe., Allegations in 2014 against prominent figures in Canadian media and politics, in 2015 and beyond within the Canadian military, and into 2017 against political leaders in Ontario, have brought to [...]

In A Realistic Theory of Law, (1) Brian Tamanaha rejects the claim that universal legal principles exist, and its variant that essential features of law applicable to all societies can [...]

INTRODUCTION The criminal justice system failed Donald Marshall, Jt. at virtually every turn from his arrest and wrongful conviction for murder in 1971 up to, and even beyond, his acquittal [...]

With contributions addressing the intersection between history and memory in Estonia, South Korea, Serbia, Canada, Hungary and Israel, this issue addresses a number of fascinating questions regarding several core topics [...]

Post-colonial thought affects the heart of Western science. Although there is comparatively little engagement with post-colonial theory in the fields traditionally concerned with human origins or human evolution, it should be of critical importance to Palaeolithic archaeology and human evolutionary studies. Examination of recent literature dealing with so-called modern human origins highlights key neglected aspects of this discourse, namely the status of nature and rationality, and demonstrates how these aspects are entangled with ongoing political and colonial influences on the production of knowledge. Keywords: human evolution, post-colonial theory, archaeological theory, Indigenous archaeology, Introduction Together with the rest of the 'academy', archaeology is widely recognised as a product of colonial Western ideology and discourse. Indeed, identifying the influences of this history has brought [...]

In 1896, an American plant scientist named Daniel T. MacDougal warned of a bias in botanical knowledge. The study of living plants, he told the readers of Botanical Gazette, 'rested [...]

This paper is organised around the analysis of an 'event'; a truck trip from Kwima, a Maring speaking settlement in the Western Highlands of Papua New Guinea, to Banz in the Wahgi Valley and an evening spent on the road. The event forms a standpoint from which to assess the impact of the decline of civic space, and faltering legacy of colonial governmentality in the Jimi since 1980. I describe the emergence of new forms of mobility based around the nexus between local forms of business and trucks. In particular I .focus on new and anxious forms of masculine inside relationships, understood as a transformation of a habitus of intimacy, round which such mobility is built. I argue that this transformation should be understood in terms of the dialectical relationship between business as an expansive profit oriented project on the one hand, and its anchoring in clan defined space on the other. At the same time the event provides a vantage point to reflect on the nature of long-term fieldwork, the methodological significance of the subjectivity of the ethnographer, and the nature of ethnographic error. Keywords: Maring, Papua New Guinea, modernity, ethnographic method, habitus, governmentality, intimacy., This paper examines the dialectical relationship between business as an expansive profit oriented project on the one hand, and its anchoring in clan defined space on the other. I will [...]

In this paper I offer a comparative assessment of the ox-hide purchase narrative (tale type AT 2400, ATU 927C*; Motif K185.1) in Native North America. Drawing on my own fieldwork and the beginnings of a historic-geographic treatment, I consider the story from the perspective of work on historical consciousness in Native North America and treat it as an opportunity to establish a link between folkloristics and other fields concerned with interpreting the legacies of colonialism., Colonialism generated space for many kinds of new oral discourses: the colonisers talking about the colonised (which is largely known and studied) and the colonised talking about the colonisers. The [...]

Theories of Survivance are elusive and imprecise by definition and in translation. The practices of survivance, however, are obvious and unmistakable in native stories. The nature of survivance creates a [...]

This essay defends the proposition that in tragedy and realism Achebe finds the efficacious aesthetic means to remake the African person and world--as represented by Okonkwo and Umuofia in Things Fall Apart--to humanist measure. In invoking the two aesthetic forms, Achebe is to be seen delivering a literary rebuke to Joseph Conrad and Joyce Cary. Conrad's use of impressionism in evoking the Congo's presumed lack of humanity in Heart of Darkness impliedly denied that realism could have an African normativity. On the other hand, Cary's Mister Johnson denied proper tragic stature to the African--and hence a humanity commensurate with the European--whose story it was telling by depicting him in mock tragedy. Pitted against Eurocentric denial is Achebe's tragic-realist insistence in Things Fall Apart that African realities are humanistically translatable; and that African persons and worlds have a humanistic commensurability with those elsewhere., HUMANISM AND LITERATURE 'AFTER EUROPE' (1) This essay sets out to elaborate a thesis that probably has been repeated to the point of cliche: that Achebe writes out of a [...]

In this essay the author takes a closer look at the Ginger Snaps werewolf trilogy, examining the films' construction of colonial history and this history's continuing influence in Canada. The films use a combination of irony and the gothic to critique colonialism, but they do so in a way that places them within larger patterns of English-Canadian culture where the nation is only moderately criticized by such creative strategies. Ultimately, the films uphold facial hierarchies, maintain an essentialized idea of the nation itself, and occasionally appear to laud its power, even when the nation might initially or in some ways appear to be under figurative attack. Dans cet article, l'auteure examine de plus pres la trilogie sur les loups-garous Ginger Snaps, etudiant la construction de l'histoire coloniale dans ces films et l'influence continue de cette histoire au Canada. Les films utilisent un melange d'ironie et de gothique pour critiquer le colonialisme mais ils le font d'une facon qui les place au sein de plus importantes tendances de la culture canadienne-anglaise ou la nation n'est que moderement critiquee par de telles strategies creatives. En somme, les films confirment certaines hierarchies raciales, maintiennent une idee essentialisee de la nation meme et, a l'occasion, semblent celebrer sa puissance, meme lorsque la nation peut initialement ou de certaines facons sembler etre l'objet d'une attaque figurative.

ABSTRACT The article traces the history of debates on land transfers in northern Ghana and discusses the ways in which African and European views on land tenure influenced and instrumentalized [...]

This paper presents findings from a study examining the relationship between migration, foodways, ethnic identities and gender among Ghanaians in London. Exposed to British institutions and customs already in Ghana, the identities and foodways of Ghanaians have been formed through the (post)colonial experience. This study was grounded in qualitative and theoretical research on meals. The micro-level analysis of current and past food habits within households was set in a wider context by exploring the development of food culture in the community as a whole. Ethnographic fieldwork was conducted in Ghanaian households, functions, restaurants and food stores. The impact of (post)colonialism on the foodways and identities of Ghanaians in London has been multifaceted. The preference for the traditional Sunday roast and for turkey and trimmings at Christmas, and the delay in the establishment of Ghanaian food-related businesses, are just a few signs of Ghanaians' hybrid identities. Keywords: migration, ethnic identity, post(colonialism), food habits, meals, ethnic food businesses, Ghanaians, London, Introduction This paper examines the way in which foodways of Ghanaians have been affected by (post)colonialism, (1) by analyzing memories of diasporic Ghanaians and the development of Ghanaian food culture [...]

Cet essai examine des recits de violence raciale et genree en relation avec une ideologie liberale plus large qui utilise des revelations douloureuses et des redressements de torts en guise [...]

Darwin's theories of natural selection and sexual selection are significant scientific achievements, although his understanding of race and gender was defined and limited by his own life circumstances and the sociohistorical context within which he worked. This article considers the ways in which race, gender, and culture were represented and explained by Darwin and the ways in which his observations and opinions on gender and race were taken up by others and, more often than not, misapplied. Whereas the challenge of race (for Darwin) was to demonstrate the fundamental similarity and, hence, the common origin, of human races, the challenge of gender (for Darwin) was to identify a mechanism that could account for differences between women and men that, to him, were obvious, fundamental, and significant. The article concludes by considering the implications of Darwin's views for contemporary scientific psychology. Keywords: evolutionary theory, Darwinism, intersectionality, colonialism, evolutionary psychology

The long-term growth in Sub-Saharan Africa is examined, testing for colonial human capital using data on colonial-era education. Findings show that education fostered long-term development. Other details on the relationship of long-term growth and human capital are discussed.

This paper seeks to explain the shift that took place in the mid-nineteenth century elaboration of a polygenist idea of race. Supplementing existing claims that increasing evidence about the diversity of humankind provided a context for this shift, the focus here is upon British colonial encounters in Australia. It is against the background of what was considered to be a distinctly human separation from, and capacity to rise above, nature that, we argue, the Australian Aborigine precipitated a crisis in existing ideas of the human. As consternation grew not only about their inclination but about their very capacity for improvement, and particularly for cultivation, the Aborigines challenged the basis upon which the unity of humankind had been assumed. They could not be comprehended, according to the prevailing conception of racial difference, as a mere variety of the human. And it is out of this incomprehension, we argue, that the rise of polygenism may be understood: as an attempt to account for the ontologically inexplicable difference of the Australian Aborigine. Keywords: Race; history; polygenism; Australia; colonialism; Aborigines.

Many empirical studies have demonstrated that some indigenous technologies in the Americas survived for a long time after European colonization. Still, a narrative of the quick replacement of 'Stone Age' indigenous technologies by more efficient European technologies continues to be the main model to explain postcontact technological change. I argue in this article that an important reason for the perseverance of this model is its clear narrative quality. I discuss alternative narrative strategies and examine in detail the case of Xaltocan, Mexico, where indigenous people resumed and intensified chipped-stone tool production and use after the Spanish conquest, instead of adopting steel knives. I argue that this trend was related to access to the means of production rather than to European notions of 'practicality.' This model invites us to rewrite histories of postconquest technological change without assuming a quick replacement of indigenous tools and technologies. [Keywords: colonialism, technology, historical narratives, chipped stone, Mexico]